So proclaimed German Chancellor Angela Merkel last year in a speech to her party in specific reference to Turkish immigrants. Similarly, British Prime Minister David Cameron earlier this year at a conference on terrorism declared, “We’ve allowed the weakening of our collective identity. Multiculturalism has encouraged different cultures to live separate lives apart from each other and apart from the mainstream.” Even in our church experience the meaning of multiculturalism is not always clear. What we do know is that these kinds of conversations can easily ignite strong passions and lead to unkind rhetoric. How did something that once sounded so ideal, equitable and noble become a hotbed of such intense disagreement? (It’s noted that both leaders were roundly criticized for using multiculturalism as an easy scapegoat for their respective nations’ economic and security problems.)
As I outlined in Part 1, I believe we need to reflect on what kind of Christian community we want to build as a diverse people called to unity. So it will be important for us to go beyond our cultural bigotries on the one hand and the pretentions of political correctness on the other, and connect with our prejudices and convictions in an open manner as befits Christ’s body. So I want to invite us all—white and ethnic – specific congregations—to a frank, respectful conversation about the possibility of a genuine diversity in the Presbyterian Church in Canada while steering clear of our preconceptions and agendas, lest we merely say, “We’re a very multicultural church … just look at all the ethnic congregations we have!”
I began to reflect on the question of multiculturalism and the church after reading an article by political philosopher Susan Okin entitled, Is Multiculturalism Bad for Women? As a feminist writer she sees the ghettoization of cultural groups as a bad deal for women because as it reinforces the traditions and practices of male dominance, it also cuts women off from the mainstream. Okin points to examples like forced marriage, female circumcision, and the toleration of oppressive and abusive treatment of women.
Whatever you may think of this provocative analysis for our purpose, I want to first highlight the aspect of the ghettoizing of ethnic – specific congregations. We know that “they” are out there somewhere—in that other city, in that other province, in that other presbytery, in that other neighbourhood. Sometimes we even run into them at General Assembly. It seems the usual way we relate to ethnic groups is from a distance. The downside of this is obvious—we lose out on the opportunity to foster culturally rich relationships. We’ve all heard that maxim about Sunday morning being the most segregated time of the week. The continued growth of ethnic Presbyterian churches is a good thing. But because we are structurally and even psychologically removed from each other, there is sadly little if any interaction. So in this sense, is multiculturalism bad for the church?
I’ve heard some people lament the fact that ethnic groups would rather start their own congregations than be part of existing ones. But we easily forget that a strong cultural cohesion exists with common beliefs, language, values and mindsets. A certain comfort is found in such communities, which is why they tend to be robust centres of faith. Whatever their language they can understand the Christian story as interpreted through their respective communities. It’s what shapes their identity in Christ and their validation as part of the ongoing redemptive history both as a people and as individuals.
My own family emigrated here from South Korea in the late 60s, as many others did, for a better life in Canada. That “early” church served as a critical haven for spiritual, social and emotional needs for many distressed and disenfranchised immigrants. As they were trying to cope in a foreign land with its difficult language, confusing structures and strange attitudes, they felt a certain validation as displaced people because they were among family. Like the Koreans, other cultural groups too found a home in the Presbyterian Church.
While many ethno – cultural members choose to join traditionally white congregations for various reasons, to arbitrarily expect this of all others can lead them to feel minimized and devalued with regard to their ethno – cultural identity. A person’s spiritual journey will not be as meaningful as it can be unless that journey is a familiar avenue by which to deepen faith and experience God in community in a way that resonates in the heart. So we need to be careful about what we might casually demand of another individual or group.
Does this mean then that we are further reinforcing the “cultural walls” that already separate us? Maybe so. Besides, theologians tell us that we don’t experience faith in a vacuum; rather, faith is firmly rooted in a particular cultural context which uniquely shapes our understanding of God and the spiritual life. But we’re also told that we should not remain confined to our cultural faith, for faith transcends cultures, rendering them incomplete. It’s the proverbial starting point, not the finish line. The essence of my early faith was profoundly challenged as I began to study Western theology and became more involved outside of my Korean church context. From the leadership of Martin Luther King Jr., white Christians as a whole were confronted with a dramatically different understanding of sin, equality and justice as seen through the social and spiritual struggles of the black community. Our task as Christians is to go beyond culture as we discern how our understanding of God can be enhanced through our relations with others who are different from ourselves.
Remember Okin’s claim that multiculturalism gives a green light to the status quo of group values at the expense of some members. Speak to any ethnic members candidly and they will tell you of difficulties, arising from the practice of certain cultural values, regarding serious matters of fairness, equality and mistreatment in their community. But the real frustration is that normally one must be resigned to this mistreatment or disempowerment under these segregated circumstances because “that’s just the way things are.” If this is the case, is multiculturalism bad for them?
Even though many in ethnic churches are aware they belong to the Presbyterian Church in Canada, they show a startling lack of knowledge about—or interest and investment in—this aspect. This goes for regular members, elders and ministers alike. But should we expect anything different? After all, they are self – contained communities that have the luxury of detachment.
Some find comfort in a familiar cultural church ethos but it is exactly this feeling of security that works against them sometimes. Speaking in the Record (May 2007), past moderator Rev. Cheol Soon Park said of his Korean congregation, “People come to feel secure, safe and comfortable, and once they find that, they don’t want to come out so we’re encouraging them to interact with other congregations and to be exposed to broader aspects of Canadian society … but it’s not an easy task.”
The call to Christian unity should compel us to go beyond superficial declarations of diversity and try to bridge the gap or surmount the wall between us. Otherwise we can easily become blasé about our multicultural context because we wouldn’t need to know anything about ethnic folks out there in the enclaves. We can feel good just knowing they’re Presbyterian. I believe this leads us to an unavoidable paradox: the better we feel, the more we’re encouraging separatism or at least tolerating the disconnect.
Our attitude should be one of permeability of cultural walls—intentionally engaging with others while in one’s cultural group but not clinging to culture as an end in itself. I don’t mean a simplistic view of bi – cultural identity based on convenience of food choices or dual sports team allegiances. Rather, this means a fidelity to real Christian unity as fellow Presbyterians. It involves venturing from the enclaves sometimes and sharing the commitment of the wider church. Likewise, white congregations can understand the positive force of cultural cohesion but need not regard ethnic churches as detached, uninterested groups. It’s important to make connections as spiritual kinfolks who affirm these ethnic ministries. This approach has to be a two – way street running between the enclaves and the wider church. The cultural wall doesn’t have to be taken down as long as it remains porous, as long as we all know that we stand with one another in common ministry.
We may now only see in a mirror dimly by our imperfect knowledge of God. But when we strive to see the reflection of Christ in a mirror that is coloured with the richness of all faces, then we can know the possibilities of his perfect love. We will come to discover true unity and there celebrate communion as brothers and sisters.
